One of the most baleful effects of the 1789 Judeo-Masonic Revolution in France was the elimination of Christendom’s very effective restraints upon Jewish subversion and malevolence. Of course that was the precise agenda of Jews in instigating revolutionary fervor amongst their pawns the Freemasons. 40,000 dead Gentiles was just a bonus for them. Later, Napoleon accelerated the advancement of Jewish hegemony to the detriment of all decent people in Europe.
Napoleon and the Jews
By Ben Weider, CM, PhD
Conference given at:
International Congress of the
International Napoleonic Society
June 21-26, 1997
28th Consortium on
Florida State University
March 7, 1998
…Now here is an amazing incident which is not generally known.
When the French troops were in Palestine, and besieging the city of Acre, Napoleon had already prepared a Proclamation (See: Appendix 2) making Palestine an independent Jewish state.
He felt confident that he could occupy Acre and the following days he would enter Jerusalem and from Jerusalem he would issue his proclamation. He was unable to realize this project because of the intervention of the British.
This proclamation was printed and dated the 20th of April 1799, but his unsuccessful attempt to capture Acre prevented it from being issued. The Jews had to wait more than 150 years before their state was proclaimed.
The proclamation, however did bear fruit. It was a precursor to Zionism, heightening awareness of the cause of Jewish statehood. The ideas Napoleon expressed found the admiration of many who saw Napoleon's gestures as a fulfillment of Biblical prophecy, which foretells of the restoration of the Jews to their land. The idea drew many adherents, especially in England.
One hundred and eighteen years later, the British would issue the "Balfour" declaration which called for a Jewish homeland and ultimately - 31 years later in 1948 - Israel would be recognized as a sovereign state by popular vote in the United Nations General Assembly. Perhaps it can be said that Napoleon's premature announcement on that first day of Passover in 1799 played an important role in the creation of the state of Israel.
In the Paris Moniteur Universel, on 3 Prairial of the year VII (22 may 1799). It was announced: "Bonaparte has published a proclamation in which he invites all the Jews of Asia and Africa to gather under his flag in order to re-establish the ancient Jerusalem. He has already given arms to a great number, and their battalions threaten Aleppo."
On the 16th of August, 1800, Napoleon declared: "If I governed a nation of Jews, I should reestablish the Temple of Solomon."
It [Napoleon’s Zionism] just does not make sense, because he had nothing political to gain. However, the answer could be discovered in a private conversation that Napoleon had with Dr. Barry O'Meara, which took place on the Island of St. Helena.
On the 10th of November 1816, Dr. O'Meara (who was Napoleon's personal physician at the time) asked the Emperor point blank as to why he was encouraging and supporting the Jews.
The Emperor Napoleon replied, and I quote:
"My primary desire was to liberate the Jews and make them full citizens. I wanted to confer upon them all the legal rights of equality, liberty and fraternity as was enjoyed by the Catholics and Protestants. It is my wish that the Jews be treated like brothers as if we were all part of Judaism. As an added benefit, I thought that this would bring to France many riches because the Jews are numerous and they would come in large numbers to our country where they would enjoy more privileges than in any other nation. Without the events of 1814, most of the Jews of Europe would have come to France where equality, fraternity and liberty awaited them and where they can serve the country like everyone else."
The French Revolution in 1789 was to change all the various restrictions that Jews had to face in France. It was on the 27th of September 1791 that France adopted a decree which accorded the Jews of France full citizenship.
However, the Legislative Assembly did not take any specific measures to apply this new freedom that was granted to the Jews. The National Convention closed the synagogues, forbid the use of the Hebrew language and in general made their lives difficult.
Under the Directory, the synagogues were opened again and Jews got involved in business and in political life. But, in general, the Jews were barely tolerated.
Before Napoleon took over the leadership of the French government, the political situation of the Jews was precarious, unstable, and had to submit to negative laws, and according to specific regions of France, they were some times treated in a liberal manner and some times in a tyrannical manner.
Metternich-Winneburg, who was the Austrian consul in Paris in a letter to Count Standion, Austria's foreign minister, on September 1806 stated: "All Jews look upon Napoleon as their Messiah."
It was in 1806, after the Austerlitz campaign, that Napoleon aggressively supported total liberty for the Jews. Notwithstanding this, the French newspaper, the Mercure de France, published a violently anti-Semitic article stating that the Jews could have freedom in France, provided they all converted and became Catholics.
Great opposition to Napoleon's plan to make equal citizens out of the Jews living in France was led by Molé, Beugnot, Segur, and Regnier.
Notwithstanding this heavy opposition, including anti-Semitism generated by numerous newspapers, Napoleon was quoted as saying, I quote, "This is not the way to solve the Jewish question. I will never accept any proposals that will obligate the Jewish people to leave France, because to me the Jews are the same as any other citizen in our country. It takes weakness to chase them out of the country, but it takes strength to assimilate them."
The reconvening of the Sanhedrin drew a historical comparison between Napoleon and the ancient heros, one of whom was "Cyrus the Great." Cyrus, the King of Persia, was the initiator of Israel's first restoration.
Tsar Alexander of Russia, protested violently against the liberation of the Jews and encouraged the Orthodox Church in Moscow to protest aggressively. He called Napoleon the "Anti Christ and the enemy of God" because he liberated the Jews. Austria also protested. In Prussia, the Lutheran Church was extremely hostile towards Napoleon's decision and reaction in Italy was also not favourable but not as aggressive.
A most venomous attack on the Sanhedrin came from the "Holy Synod" of Moscow, which issued an open manifesto against the Sanhedrin. This proclamation dated December 1806 states: "In order to bring about a debasement of the Church, he (Napoleon) has convened to Paris the Jewish Synagogue, restored the dignity of the Rabbis and founded a new Sanhedrin."
Napoleon was concerned about these protests, which also included some leading personalities in France.
Therefore, in 1806, after the campaign of Prussia, and shortly after the victory at Jena, he made a speech in the city of Posen on the 29th of November 1806, where he gave the results of the deliberations of the Sanhedrin, which pleased him very much.
The Sanhedrin was convened again on 31st of January 1807 for two months, in order to fine-tune the law that would make the Jewish religion equal. The special decree of 1806 liberated the Jews from their isolation.
Judaism became the official third religion of France and the method Napoleon implemented to have Rabbis serve the nation is still in effect today and is the basis of the government's relation to the Jewish population.
Due to the close collaboration between the administration officials and the local Rabbis and leaders, the Jews were able to leave the ghettos where they were confined and to participate freely in the life of France.
Jews were able to enroll in the universities, participate in whatever professions they wanted and were able to work for various government agencies. Nothing was prohibited any more.
The Imperial Almanac of 1811 reported that the Jewish religion was now one of three religions accepted by the French government. The efforts of Napoleon to liberate the Jews was effective, not only in France, but in all the other countries where France ruled. The new Civil Code, which Napoleon created, assured liberty, fraternity, and equality of all peoples regardless of their religion or station in life.
In 1811, thanks to Napoleon's efforts, Portugal allowed Jews complete freedom and permitted them to open their synagogues that were closed for over 200 years.
The Napoleonic period brought to the Jews of France, the Netherlands, Western Germany and Italy the first intimations of modernity. It brought equality before the law, an end to oppressive taxation and enforced residential restrictions, and the opportunity to participate as free men in public and political life.
In those parts of Spain to which French authority did not reach, the Inquisition continued to function. The sovereigns of the post-Napoleonic era had a weakness in learning nothing and forgetting nothing.
After Napoleon's defeat at Waterloo, the Holy Alliance was convened at the Congress of Vienna. At that time the laws permitting equality, liberty and fraternity were retracted and were not applied again until 1830, when the principles fixed by the French Revolution and the First Empire, were re-instated.
Prussia retracted the liberal laws in 1815 after the Battle of Waterloo. The worst setback was inflicted upon the Jews of the Papal states. It would almost seem as if Pius VII had taken revenge on the Jewish population of his territory for the humiliation he had suffered at the hand of Napoleon. He was not content with their confinement behind the walls of the re-erected ghetto but he obliged the Jews to wear the "Yellow badge" again. In Sardina, the Jews were thrown back into ghettos and not allowed to build synagogues.
Much later some European nations assimilated the Jews between 1824 and 1867. Notably, Holland in 1830, Sweden in 1834 and Switzerland in 1838.
It is remarkable that in England, it was only in 1858, after Lord Lionel Rothchild was elected five times, that he was permitted to take his seat in parliament. It is also interesting to know that the laws that were passed in France, in 1808, are still in existence even to this day.…
Gentile Folly: The Rothschilds by Arnold Leese, pp. 26-27.
“At last, in 1817, the Paris Rothschild offices were opened. In 1822, James was made Austrian Consul-General in Paris. This of course was done through the influence of his brother Solomon over Metternich in Vienna. He became an Austrian Baron together with his brothers. James flourished under the Bourbon rule, assisting the French kingdom with loans and financial advice. But he kept open a line of retreat. When the dynastic Bourbons were expelled by the Revolution of 1830, Rothschild was only a temporary loser, because he had long ago wormed himself by monetary assistance into the favour of Louis Philippe, Duke of Orleans [son of the Freemason and French Revolution supporter, Louis Philippe II], who then came to the throne. By 1832, therefore, James had weathered the crisis, and was again in full favour of a French King. Louis Philippe made James his adviser, although Thiers, his Minister, did not like it; but Thiers himself owed money to Rothschild so his opposition was feeble!”
1806: Jewish Deputies that are part of Frances discussions
1806 Meeting of Jews and Napoleon kept secret
enlarged here: https://i.gyazo.com/a81aeccde5ab14c31d699350b8e421a6.jpg
Ernest Renan, who cannot be accused of Antisemitism, wrote the following:
“In the French revolutionary movement, the Jewish element plays a chief role and it is very difficult to deny this. It is true that around 1789 the Jews went to work with much caution and concealed themselves behind the Freemasonic organisations and the philosophical associations; however this did not prevent several of the sons of Israel from taking an active part in the revolutionary events and making use of these from the material standpoint. The first shot against the Swiss Guard of the Tuilleries was fired, on the 10th August 1791, by the Jew Zalkind Hourwitz Land.”
Leon Kahn: Die Juden von Paris wahrend der Revolution. quoted in in The Plot Against the Church
“Roger Gougenot des Mousseaux (1805–1876) was a French writer and journalist. In 1860 he wrote La magie au dix-neufième siècle, and in 1864 Les hauts phénomènes de la magie.
“An ultramontane antisemite [Wikipedia’s ritual Jewish epithet], des Mosseaux's Le Juif, le judaïsme et la judaïsation des peuples chrétiens (1869) argued that Jews had manipulated the ideals of the Enlightenment to subvert and destroy Catholic France, and held them responsible for the French Revolution. Gougenot des Mousseaux maintained that Jews engaged in ritual murder and conspired with Freemasons to control the world, and that the French Revolution was wrong to grant them equal rights. Pope Pius IX blessed the work and Nazi ideologue Alfred Rosenberg edited and published the first German edition in 1921. It was also heavily cited in Édouard Drumont's popular anti-Semitic screed La France juive.
“Gougenot des Mousseaux is a character in Umberto Eco's novel The Prague Cemetery.
“ Rubenstein, Richard L., and John K. Roth. Approaches to Auschwitz: The Legacy of the Holocaust. London: SCM, 1987, p.74
 Michael, R. (2008). A History of Catholic Antisemitism: The Dark Side of the Church. Springer. p. 128.
 Battini, Michele (2016). Socialism of Fools: Capitalism and Modern Anti-Semitism. Columbia University Press. p. 48.”
Wikipedia entry on Roger Gougenot des Mousseaux
Report by the Prussian district government in Koblenz from January 25, 1820:
“The French Revolution [ . . . ] produced splendid results for the Jews, in that they acquired full citizenship according to the prevailing principle of equality. This equality of rights, however far removed from causing the Jews to merge with the rest of the citizens, could not even lead them to strive to come closer. Now as ever a nation of their own, completely isolated by religious customs, ways of thinking and acting, their effect on the whole of society has become greater and more unfavorable…”
German History in Documents and Images
Volume 3. From Vormärz to Prussian Dominance, 1815-1866
Report by the Prussian District Government in Koblenz on the Civic Condition of the Jewish
population (1820), page 1.
Catholic Journalist Istvan Bakony records Maximilien Robespierre, one of the most influential figures of the French Revolution, as a crypto-Jew:
“…the clandestine Jew Maximilien Robespierre and others, [true] paranoid lunatics, poured out gentile blood in torrents…”
page 4, referencing:
“The name of Robespierre, the fierce dictator of the Convention, was derived from the Jewish name Rosenfeld, the name used by Robespierre’s remote ancestors when they professed Judaism openly, before their feigned conversion to Catholicism.”
page 8, endnote 1
Paranoid Judaism by Istvan Bakony
The Jewish Virtual Library acknowledges the subversion by crypto-Jews and Freemasons:
“Jacob Frank was a Jewish merchant who claimed to be the messiah. His followers broke away from Judaism and created a new religion known as the Frankists, which was a quasi-Jewish, quasi-Christian religion.… Frankist agents acted in times of French Revolution, like Moses Dobruchka who entered the Jacobins as Junius Frey and ascended to the top of Freemasonry.”
entry on Jacob Frank (1726-1791), Jewish Virtual Library
…as Wikipedia also acknowledges:
Protocol 3:14 “Remember the French Revolution, to which it was we who gave the name of "Great": the secrets of its preparations are well known to us for it was wholly the work of our hands.”
“It is certain,” writes Lazare, “that there were Jews at the cradle of Freemasonry—Kabbalistic Jews, as is proved by some of the rites that have been preserved. During the years that preceded the French Revolution, they very probably entered in greater numbers still into the councils of the society and founded secret societies themselves. There were Jews around Weishaupt, and Martinez de Pasqualis, a Jew of Portuguese origin, organised numerous groups of Illuminati in France…”
footnote 1, page 14.
The War of Antichrist with the Church
Grand Orient Freemasonry Unmasked: As the Secret Power Behind Communism
by Monsignor George F. Dillon, D.D. with an eloquent preface by The Rev. Denis Fahey, C.S.Sp., B.A., D.Ph., D.D. on the charge of anti-semitism in our time
Many of the key figures in the French revolution were masons like Gilbert Du Motier Marquis De Lafayette, Joseph Fouche, Robespierre (also Jewish), Honore Mirabeau, Jean-Jacques-Regis de Cambaceres, Georges Danton and others:
“Count Mirabeau was in closest touch with the Jews even before the [French] Revolution.”
The Foundations of the Nineteenth Century
by Houston Stewart CHamberlain
a translation from the German
by John Lees, M.A., D.Lit. (Edin.)
p. 349. (See also footnote page 446.)